Exo 2:1-Deu 34:12;
Acts 7:20-44. Born, Exo 2:1-4;
adopted by Pharaoh’s daughter, Exo 2:3-10;
educated at Egyptian court, Act 7:22;
kills an Egyptian, Exo 2:11-12;
flee to Midian, Exo 2:15-20;
marries Zipporah, Exo 2:21-22;
called by God, Exo 3:1-4:17;
returns to Egypt, Exo 4:18-31;
Moses and Pharaoh, Exo_5-11;
crosses the Red Sea, Exo 14:1-31;
their song of triumph, Exo 15:1-18;
appoint chiefs, Exo 18:13-26;
talk to God at Sinai, Exo 19:3-13;
Exo 24:9-18;
build the tabernacle, Exo_25-31;
Exo_ 36-40;
angry at the idolatry of the people, Exo_32;
speak with Jehovah, Exo_33-34;
makes a census of the town, Num_1;
criticized by Aaron and Miriam, Num 12:1-8;
sends spies into Canaan, Num 13:1-20;
consecrates Joshua as his successor, Num 27:18-23;
Deu 31:23;
recounts the history of Israel, Deu_1-3;
exhorts Israel to obedience, Deu 4:1-40;
Song of Moses, Deu 32:1-43;
sees the land of Canaan, Deu 3:25-27;
Deu_ 32:48-52;
Deu_ 34:1-4;
bless each tribe, Deu 33:1-29;
dies and is buried in Moab, Deu 34:5-7.
Jos 1:5 as I was with M, I will be with you; don’t you
Psa 77:20 you led your people.. hand of M
Psa 103:7 his ways notified M, and .. his works
Psa 105:26 sent his servant M, and Aaron, whom
Psa 106:23 not having interposed M his chosen
Jer 15:1 M and Samuel stood before me
Mic 6:4 I sent before you M, Aaron and
Matt 17:3; Mark 9:4; Luk 9:30 M and Elijah, speaking
Luke 19:8; Mark 10:4 M allowed you to disown
Luk 16:29 Abraham said to him: AM already the .. have
Luk 16:31 said: If you do not listen to Me and the prophets
Luk 24:27 beginning from M, and following by
Joh 1:17 the law was given through M, but the
Joh 3:14 as M lifted up the serpent in the desert
Joh 5:46 if you believed M, you would believe me
Joh 6:32 gave you not the bread from heaven, but my
Joh 9:29 we know that God has spoken to M; but
Act 3:22 because M said to the parents: The Lord
Act 7:22 was taught M in .. the wisdom of the
Act 21:21 you teach .. Jews .. to apostatize from M
Rom 5:14 death reigned from Adam to M
Rom 10:5 justice that is by law M writes like this
1Co 10:2 and all in M were baptized in the
2Co 3:7 could not fix their eyes on the .. of M
2Co 3:15 when M is read, the veil is on
2Ti 3:8 that Jannes and Jambres withstood M, so
Heb 3:3 of so much greater glory than M is esteemed
Heb 7:14 Judah, of whom M spoke nothing about
Heb 9:19 announcing M.. commandments of the law
Heb 11:23 by faith M, when born ..hidden
Jude 1:9 disputing with him over the body of M
Rev 15:3 and sing the song of M, servant of God
Moses (Heb. and Aram. Môsheh , “one taken out” ; perhaps based on Egyptian mí’ or mí’w, “child”, “son”, “the one born of” ; Gr. Mí‡uses). The Egyptians incorporated the word mi’w, “mosis”, into royal names such as Ahmosis, “he born of Ah” (the moon goddess); Kamosis, “the born of (the deified soul of) Ka”; Thutmose, “the born of Thoth” (god scribe); and the common name Ramosis (later Ramesses), “he born of Ra” (the sun god). In daily life, these names were often shortened to “Mosis.” Similarly, the original name given to Moses by Pharaoh’s daughter would have included that of some deity of the country. As the Egyptians worshiped the Nile, which they deified as “Hapi” (Hpy; and which they commonly called ‘trw, later ‘Irw), the princess would have called it Hapimosis or Irumosis, since both mean “the one born (or drawn) from the Nile ”. When Moses “refused to be called the son of Pharaoh’s daughter” (Heb 1:24), he naturally eliminated the reference to an Egyptian god. The liberator of the Hebrew people from Egyptian slavery, their leader during their desert wanderings, their great lawgiver, and the author of the Pentateuch. Moses spent the first 40 years of his life quite possibly under the kings of the 18th dynasty; Tuthmosis I (c1542-c1524 BC) and Tuthmosis II (c1524-c1504 BC), and Queen Hatshepsut (c1504-c1486 BC), a daughter of Tuthmosis I, who, on the basis of the suggested chronology here, without a doubt, it is the “daughter of Pharaoh” mentioned in Exo 2:5-10 In that case, Moses would have witnessed the rise of Egypt to the height of its political power. Under 799 Tuthmosis III, whose reign (c 1486-c 1450 BC) would have spanned the 40 years during which Moses wandered in Midian, the Egyptian Empire stretched from the Abyssinian plateaus in the south to the Euphrates in the northeast. Extensive trade developed, and wealth flowed from foreign countries to support the great projects of the pharaohs. Cultural life reached a high level, crafts and architecture were highly advanced, and astronomy, mathematics, and medicine flourished. Egypt had reason to boast of being the most powerful and civilized country of its time. 360. Moses and the Burning Bush, a wall painting found in the Dura Europos synagogue (3rd century AD; see Map XIII, C-5). Moses was the son of Amram and Jochebed, a descendant of Levi, of the 4th generation (Exo 6:16-20), from the family of Kohath (vs 18-20). His brother Aaron was 3 years older than him (7:7), and a sister, Miriam, was also older (15:20; cÆ ‘2:6, 7). When Moses was born the children of Israel had already been in Egypt for about 135 years (see Gen 12:4; 21:5; 25:26; 47:9; Deu 2:7; 34:7; Act 7:30; cÆ’ Exo 7:7; 12:40, 41; Gal 3:16, 17). Jacob had died about 118 years ago (Gen 47:28), and Joseph about 64 years (50:22; 41:46, 47, 54; 45:6; 47:9). With the criterion of an exodus in 1445 BC, Moses must have been born in 1525 BC (cÆ’ Exo 7:7). On the same basis, when the Hebrews entered Egypt, the racially related and friendly Hyksos kings ruled the country. However, in the early 16th century BC, some 50 or 60 years before the birth of Moses, they were driven out by a native Egyptian dynasty, the 17th. Around 1590 BC the powerful 18th dynasty arose, one of whose first kings, perhaps Ahmose or Amenhotep I, was probably the “new king who did not know Joseph” mentioned in Exo 1:8 The Hebrews had multiplied rapidly until ” the earth was filled with them” and they became a people “greater and stronger” than the Egyptians, or so they thought (1:7-9). Since the Hebrews were numerically strong, and since the Egyptians urgently needed cheap labor for their huge construction projects, it is not surprising that the kings of this new dynasty established a policy of keeping them down with forced labor (vs 10-14) . It is not known how long before the birth of Moses they were put to building “the storage cities, Python and Rameses” (v 11) and “made them serve…harshly” (vs 12-14). But the more they oppressed them, “the more they multiplied and increased” (v 12), and efforts to curb the rapid increase in population were totally ineffective. At first, the Egyptians intended to embitter “his life with harsh servitude” (v 14), but when this did not work, they ordered the Hebrew midwives to kill every male child that was born (vs 15, 16). However, they did not comply with these orders of Pharaoh, giving as an excuse that the Israelite women were more vigorous than the Egyptians and that they did not need the services of midwives (v 19). Pharaoh then ordered the Egyptians to take the extermination of the Hebrew myths into their hands and throw them into the Nile to drown them (v 22). But given the number of able-bodied men 80 years later, it would seem that this cruel measure did not take effect or did not last for long. See Chronology (II, B). When Moses was born, the parents recognized that “he was beautiful” (Exo 2:2). His efforts to keep him alive are mentioned as an act of faith (Heb 11:23), perhaps implying a perception that God had an important role planned for him. By laying Moses down in an ark of reeds and putting him in the Nile, Jochebed was fulfilling the letter of the law that required male children to be offered as sacrifices to the river, which the Egyptians worshiped as a god, on the assumption that its waters had power to impart fertility and guarantee long life. The visit of Pharaoh’s daughter to “wash herself” in 800 361. Statue of Moses sculpted by Michelangelo (Church of San Pedro in Vincoli, Rome). 801 her waters would have been motivated by the desire to perform ritual ablutions intended to obtain the supposed benefits for herself. The appearance of Moses floating in her little basket as if she were a gift from the god Nile in response to her prayers apparently struck her as a happy omen. The princess took the child as her own son, and hired Moses’ own mother as her nurse. Home education instilled in the child love for God and a sense of his life’s mission (cf Act 7:25). Under royal Egyptian tutors, and no doubt as a royal prince and heir presumptive to the throne, Moses was instructed “in all the wisdom of the Egyptians” (v 22). Under the priests he came to dominate letters, literature, science, and religion; under the army commanders he obtained the ability for military command; and from other royal officials knowledge of the laws and civil administration. Some have suggested that Moses may have led some military expeditions to foreign countries. As heir presumptive, he was undoubtedly popular at court, as well as in the army and among the common population. His outward appearance, his dress, his conversation, his conduct, and his culture may have been completely Egyptian, but his heart never was. His character, his religion, and his allegiance remained Hebrew, as is evident from the incidents recorded in Exo 2:11-13 (cf Heb 11:24, 25). When he reached 40 (Acts 7:23) -c 1485 BC- Moses knew the time had come to choose between his Hebrew faith and the throne of Egypt. Deep loyalty to God (Heb 11:24-26) and insight into God’s purpose for his life (Acts 7:25) led him to cast his lot with his own people and be “mistreated” with them rather than “enjoy the temporal pleasures of sin” (Heb 11:25). In view of his refusal to adopt the Egyptian religion, it will doubtless have aroused concern in the minds of his benefactors. Perhaps fearing that she might take the throne, the priests of Amun, in a temple rebellion several years earlier, had placed an illegitimate son of Tuthmosis II, Hatshepsut’s late husband, on the throne and forced the queen to accept this prince as co-regent. The new king adopted his father’s real name and is known in history as Thutmose III. In such circumstances, he would have especially hated Moses, in whom he could see his greatest rival, which may have hastened Moses’ decision to cast his lot with his despised fellow citizens and try to free them from harm. Egyptian oppression. Acting rashly, he killed an Egyptian taskmaster (Exo 2:11, 12), and by that foolish act put himself in the hands of his enemies, perhaps Tuthmosis III in particular, who now had a reason… .